In his resuscitation of ethics after the experience of the Holocaust, Levinas seeks a form of communication that maintains the integrity of the ethical first word or face of the Other. As a supplement, this essay seeks comunicative remedies to the frequent overwriting or masking of the other's face. Specifically, this essay considers how rhetoric can serve ethics by combating the cultural assumptions and stereotypes that can deface or efface the Other. This consideration will yield the formulation of two rhetorics: a rhetoric of disruption that seeks to disrupt such assumptions and stereotypes and a rherotic of supplication that fosters a communicative environment conductive to such rhetorical disruption
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